1. Shiva Shakti union - Experiment for Winning in every field

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
 न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।

अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥ १॥

Shivah shakthya yukto yadi bhavati shaktah prabhavitum

Na chedevam devo na khalu kusalah spanditumapi;

Atas tvam aradhyam Hari-Hara-Virinchadibhir api

Pranantum stotum vaa katham akrta-punyah prabhavati

shivaah: Shiva; shaktyaa: with shakti: yukta: when united; yadi:

when; bhavati: becomes; shaktah; capable; prabhavitum: when

capable of creating, protecting or destroying the universe, na

chet: if not; evam: that way; deva: illumined one (meaning

shiva); na khalu: not at all; kushala: capable; spanditum api:

even to stir; am: so; twam: thee; aamadhyaam: worshipped;

hari ham virinchi: Vishnu, shiva and brahma; adibhih api: even

by the vedas; prarmntum: worship, bow before; stotum m:

praising through stotras or hymns; katham: how; akritapunyah:

one who has not acquired merit; prabhavati: will be capable.


Translation

Lord Shiva, only becomes able.

To do creation in this world along with Shakthi

Without her, Even an inch he cannot move,

And so how can, one who does not do good deeds,

Or one who does not sing your praise,

Become adequate to worship you

Oh , goddess mine, Who is worshipped by the trinity.

Photo Gallery of Soundarya Lahiri Prayog performed on 19 August 2018, Vedicgrace Yagya Centre, Noida, India, with commentary and also describing how to do experiment or prayog for Shloka 1st of Soundarya Lahiri.

Vinayak Bhatt performing Soundarya Lahiri Prayog

In keeping with the time-hallowed tradition among great writers of Darshana literature, to forestall, in essence, the content of the entire work at the very beginning, the first stanza of this work may be said to contain the quintessence of the Sri-vidya  the worship of the Devi. Though Liberation is the goal aimed at by all devotees of the Sri-vidya, still, in view of the various ways of approach, due to differences in temperament, idiosyncrasy, as well as their intellectual and spiritual advancement, there is room for the said goal being looked upon from various angles of vision. Kameshvarasuri, the talented commentator of this work, has, in his elaborate commentary of the first stanza, dealt with fourteen different aspects of Shiva and the Shakti, interpreting the stanza from the following points of view : (l) Vedanta, (2) Samkhya, (3) The Chief Deity of Sri-vidya, (4) Significant Words, (5) Their Significance, (6) Genesis of Sounds, (7) The Yantra, (8) The Pranava, (9) The Matrka, the Samskrt Alphabet, (10) Kadi-vidya, (11) Hadi-vidya, (12) The Pancaksari, (13) The Guru, the Initiator, and (14) Candra-kala.


In addition to the plain English rendering of the first stanza given above, the fourteen different aspects of Kameshvarasuri are also set forth in the form of fourteen different renderings hereunder:

1st Aspect of Shloka:-  Vedanta

Sri Yantra in Photo - Saundarya Lahiri
View in Vedanta
By Astrologer Vinayak Bhatt

Only when in conjunction with the Shakti, (the Maya with the two-fold functions of Avarana—veiling the real. and Viksepa—showing the unreal, not independently however of the Brahman, which is Shiva) would Shiva (the auspicious, undefiled Bliss, the Brahman, which is the Supreme Existence, Consciousness and Bliss, and becomes Ishvara when amalgamated with the Maya) acquire the power to create, (sustain and destroy the elements, Ether, etc., and the variants evolved out of them, as also to become one with them) ; otherwise the Deva (who indulges in the pastimes of creation, etc.,) becomes incapable even of stirring, (not to speak of engaging m the direction of such pastimes).
While so, how dares one, who has not (purified his mind, by the accumulation of) virtuous deeds (through many a previous incarnation, has not studied intensively the Upanisadic lore and attained Self-realization, through the grace of his Guru and thereby been enabled to comprehend The real Virancha (Brahman, the creator) and others (of that type, subject to Avidya) ? nature, by the removal of the cobwebs of illusion, which ensnare even the great), either to salute (by way of bidding adieu to Thee) or to extol (with a view to being spared Thy attentions) Thee, (that hast endowed even Ishvara with such powers and that art proficient in rendering what is impossible, possible), (0 Maya !) that art worthy of being served even by Hari (Visnu, the sustainer), Hara (Rudra, the destroyer),


2nd Aspect of Shloka - Samkhya

Saundarya Lahiri - As Samkhya Yoga Aspect
By Astrologer Vinayak Bhatt

Only when in conjunction with the Shakti (Prakriti,. the blind creative Energy, endowed with the three properties : Sattva, Rajas and Tamas—Rhythm, Mobility and Inertia) would Shiva (the lame Purusa, called Ishvara, characterized by indifference and not capable of acting independently (acquire the reputation of being the creator and enjoyer of the world. Should it be otherwise, the Deva (Ishvara) becomes totally incapable even of stirring, (much more so, of any action he is reputed to be the author of, as it is from the Prakriti, in the presence of the Purusa, that the Mahat, Ahamkara, Tan-matras, etc., in their order, have had their origin). While it is so, how dares one who has not acquired Thy Sattva-guna (and hence, the proper knowledge derived from a study of Kapila's system, with the help of a Guru) to salute or to sing the praise (in some such manner as, " What shall I say of Thee, crest-jewel of chaste women ! that hast established Thy greatness, without in any way affecting Thy husband's, Thyself blind and He indifferent"), of Thee (0 Goddess 1) that art worthy of being served, even by Hari, Hara and Virancha, (each one of them, by partaking of the Sattva, Tamas and Rajas respectively of Thy Guna-s, in their work of sustenance, destruction and creation) and such others ?


Note by Vinayak Bhatt

Iccha ( the power of will) Gyan (power to know) and kriya (power to act) are three fundamental energies. Without these three energies, Lord Shiva cannot act and he is a stream of awareness, the conscious and totally alert called Gyan. He is said to be immovable or Jadaa but shakti is immense power and she is energy chetana and jada. Shakti can act as she is

both jada and chetana. She is supremacy then Shivaa , as she is both jada and chetana and can create the world .Shakti have both passive and kinetic

Astrologer Vinayak Bhatt

motion which is not in  Shiva. Shiva and Shakti are omnipresent and not separable , the union of shiva and shakti causes the creation of this beautiful world from her sacred yoni, by which the first vibration of life starts and continues to give next vibration. Tantra Shastra has these two as main principles to reach infinity or salvation. Mantra continues to say that virinchi or Brahma and  hari or Vishnu and hara or shiva are three supreme lords through which shakti creates, preserves illuminates and dissolves through out the world and they worship shakti for her energy. So Sadhaka of tantra understood to raise and activate the energy through these shloka or mantra and chantings. This first mantra is a very sacred and Shodhashi mantra containing 16 words of Shri Vidya and confers the highest grace to the devotee. So Shiva and Shakti are eternal parents of the universe and everything evolves from seen or unseen. So those who worship Shakti are those who are very sacred souls and they attain salvation by her grace. 

प्रथम मंत्र : प्रयोग -  Experiment or procedure for the first shloka

Pooja Vidhi and Proposed Result

If one chants this verse 1000 times every day for 12 days, and offers cooked raw rice (Havis) as prasadam, one would succeed in all ventures and all obstacles would be removed.

Beej Mantra :- Shim

Yantra to be used - 

Proper recitation of 1st Shloka of Soundarya Lahiri